Chinese
因为一致的缘故，对于已经安住者，突然到来者也是这个意思。 应该劝请其他的僧团，关于这个，所谓其他的，就是劝请那些与所说意愿不同的人。 如果没有得到，就应该在其他界限进行，意思是如果没有得到僧团，为了避免不一致的过失，在其他界限进行羯磨，对于那些仅限于当天的所有羯磨也是如此。 在进行时到来，通过体验剩余部分来完成，意思是说，在进行破立时，如果有人到来，就应该对他们进行自己的破立，而不是对之前的。 因为之前的人没有体验，所以没有完成，但实际上是完成了。 同样，在进行布萨时，如果有人到来，那么在那里，对于那些没有舍弃别解脱戒律的人，通过体验剩余部分，布萨也能完成。 因此，在那里再次进行是没有意义的，所以不应该做。 在那里，对于没有完成的人，如何允许听闻所听到的呢？因为在这里，有这样剩余部分体验的所有各自安住的词句。 具有寿命者们，有从我这里别解脱经中所依据的开端，即宣说四种失败等等。 如果没有从那个地方离开任何一个，那就是确定的，意思是说，如果从布萨和破立结束的地方没有离开任何一个，那就是确定的，因为没有给予僧团，而不是因为意愿。 不合理安住者，对于僧团允许的本身，那些将要进入支分体性者，不会以支分的实物而去，意思是说，这里是对进入的确定进行辨别。
English
Because of being in agreement, for those who are already abiding, those who suddenly arrive also have this meaning. One should invite other sanghas, regarding this, what is meant by 'other' is inviting those who are different from those whose wishes have been mentioned. If that is not obtained, one should do it in another boundary, meaning that if the sangha is not obtained, in order to avoid the fault of disagreement, performing the karma in another boundary is the same for all karmas that are limited to that day. If they come at the time of doing it, it is accomplished by experiencing the remainder, meaning that when the time comes to do the refutation and establishment, if there are those who have come, then one should do one's own refutation and establishment for them, but not for the previous ones. Because the previous ones have not experienced it, it is not accomplished, but nevertheless it is only accomplished. Similarly, at the time when the uposatha is being performed, for those who have come, the uposatha is also accomplished by experiencing the remainder of whatever has not been abandoned from the pratimoksha there. Therefore, it is not to be done, because doing it again there would be meaningless. There, how is it that one who has not accomplished it is allowed to hear what has been heard? Because here, there are words of all such remaining experiences abiding separately. The venerable ones have a basis for discussion based on the pratimoksha sutra from me, such as the exposition of the four defeats, and so on. If none have left from that place, then it is certain, meaning that if not even one has left from the place where the uposatha and refutation have been completed, then it is certain because the sangha has not been given, and not because of desire. Those who abide unreasonably, for the very thing that the sangha allows, those who are about to enter into the nature of a limb, will not go with the substance of a limb, meaning that here is the determination of entering being distinguished.
Chinese
如果原住者的斋戒日是十五，而新来者的斋戒日是十四或十六，或者新来者的斋戒日是十四或十六之类，那么就应当追随大多数比丘的意愿。如果两方人数相等，一方的比丘数量和另一方相同，那么就应当追随原住者一方，而不是新来者一方。正如所说，如果人数相等，那么也应当追随原住者。在那里，追随是允许的，为了后来者，这样做也是允许的。因为在这里，追随是为了表明，在这里，愿望的获得是在时间的情况下被特别指定的。因此，也说了“也”，在这里，追随是确定的，在这里，追随就是这个意思。这是斋戒仪轨的情况。不应从禅定中唤醒，这里有分别和后来的经文。不应无诀窍地禅修，意思是说，不应在没有诀窍的指导者的情况下禅修。粗绳和木杵的结合是合理的，意思是说，为了表明，如果从根本的基础来看，这里的词语是走向邪恶，而顶端也不是，不要这样理解，这部经就是为了这个目的。这里的经文是：在琐碎的后来的经文中说，比丘们，因此，就像悦意河岸的比丘们发起精进一样，也应当通过粗绳和木杵的结合来发起精进。在后来的经文中也说，比丘不应放松精进。如果放松精进，就会变成严重的违犯。凡是从这里向下没有解释经文的地方，也应当从这些琐碎的经文中理解。不应放松精进。这就像这部经中所说的那样，这里比丘白天坐着。
English
If the Uposatha day for the residents is the fifteenth, and for the newcomers it is the fourteenth or sixteenth, or if the Uposatha day for the newcomers is like the fourteenth or sixteenth, then one should follow the side of the majority of monks. If both sides are equal in number, the number of monks on one side is the same as on the other, then one should follow the side of the residents, not the side of the newcomers. As it is said, if the numbers are equal, then one should also follow the residents. There, following is permissible, and for the sake of those who come later, doing so is also permissible. Because here, following is to show that here, the attainment of desire is specifically designated in the context of time. Therefore, it is also said "also," and here, following is certain, and here, following is what it means. This is the case of the Uposatha ceremony. One should not be awakened from Samadhi, here there are distinctions and also the later scriptures. One should not meditate without instructions, it means that one should not meditate without a guide who shows the instructions. The combination of a thick rope and a pestle is reasonable, it means that in order to show that if one looks at the root basis, the words here are going towards evil, and it is not the top either, do not understand it like that, this sutra is for this purpose. Here the scripture is: In the minor later sutras it says, monks, therefore, just as the monks of the delightful riverbank initiate diligence, so too should diligence be initiated through the combination of a thick rope and a pestle. In the later scriptures it also says that a monk should not relax diligence. If one relaxes diligence, it will become a serious transgression. Wherever the scripture is not explained downwards from here, it should also be understood from these minor scriptures. One should not relax diligence. This is as it is said in this sutra, here the monk sits during the day.